• 수완나부미
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• 제11권1호
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• pp.133-167
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• 2019

The Chinese began migrating to Vietnam very early (in the third century BC) and continuously underwent either mass or small migration afterwards. Their long processes of living and having contact with different ethnic communities in Vietnam made the Chinese worship of Goddess Tianhou change radically. By examining these practices of worship in two areas where the Chinese settled the most, Thừa Thiên Huế province (central Vietnam) and Hồ Chí Minh City (southern Vietnam), this paper aims to understand the patterns of acculturation of the Chinese community in its new land. An analysis of information from both field research and archival sources will show how the Chinese have changed the worship of the Tianhou goddess during their co-existence with ethnic communities in Vietnam. It argues that there is no "peripheral fossilization" of the Chinese culture in Vietnam.

• 수완나부미
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• 제7권1호
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• pp.107-137
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• 2015

This article utilizes interdisciplinary methods in order to critically review the existing research on the Mother Goddess of Champa: Po Inâ Nâgar. In the past, Po Inâ Nâgar has too often been portrayed as simply a "local adaptation of Uma, the wife of Śiva, who was abandoned by the Cham adapted by the Vietnamese in conjunction with their conquest of Champa." This reading of the Po Ina Nagar narrative can be derived from even the best scholarly works on the subject of the goddess, as well as a grand majority of the works produced during the period of French colonial scholarship. In this article, I argue that the adaption of the literary studies strategies of "close reading", "surface reading as materiality", and the "hermeneutics of suspicion", applied to Cham manuscripts and epigraphic evidence-in addition to mixed anthropological and historical methods-demonstrates that Po Inâ Nâgar is, rather, a Champa (or 'Cham') mother goddess, who has become known by many names, even as the Cham continue to re-assert that she is an indigenous Cham goddess in the context of a majority culture of Thành Mẫu worship.

• 페미니즘연구
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• 제19권2호
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• pp.81-120
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• 2019

이 연구는 최근 서구에서 부상하고 있는 여신문화론의 관점에서 신라사를 새롭게 조명해 본 것이다. 그동안 신라의 고유한 특성들로 제기돼 온 여러 측면들이 여신문화의 성격들과 여러모로 조응하기 때문이다. 여신중심 신앙, 여왕의 존재, 모계존중, 화백제도, 풍류도, 원화와 화랑 등이 그것이다. 연구 결과 신라에 여신문화라고 할 만한 문화가 존재했다는 결론을 내릴 수 있었으며, 여신문화를 상위범주로 설정해 신라문화의 특성을 다섯 가지 측면에서 설명할 수 있었다. 첫째, 생명중심사상이다. 신라의 토착신들은 주로 여신들이었고 그 신앙의 중심에는 생명탄생에 대한 축하가 있었다. 둘째, 평등주의다. 신라사회는 성평등적 성격이 강했을 뿐 아니라 5세기까지는 공동체주의에 기반한 계층평등적 성격도 있었던 것으로 보인다. 셋째, 합의적 정치전통이다. 신라의 정치는 만장일치제로 운영됐던 화백제도가 말해주듯 협치와 합의의 전통이 강하게 살아있었다. 넷째, 비가부장제적 남성성이다. 신라의 남성성은 화랑을 통해 이해할 수 있는데, 심미적이며 생명중심적인 영성에 바탕한 것이었다. 다섯째, 상대적 비호전성이다. 신라는 고구려나 백제에 비해 호전성이 약했던 것으로 보이며, 왕들은 정복자이기보다 평화로운 삶의 수호자이기를 지향했다. 이 글은 그동안 주목받아 온 신라사의 특성들을 여신문화라는 이론틀로 재조명하면서 신라문화의 정체성을 여신문화로 명명해 보고자 한다.

• 수완나부미
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• 제13권2호
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• pp.37-67
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• 2021

Mazu is considered the famous Chinese Sea Goddess, venerated by seafarers. Mazu belief was conducted in Meizhou County, Fujian Province. Soon worship of Mazu spread quickly to other parts of over the world, especially in Southeast Asia. In China, the Mazu belief was strongly influenced by marine culture, but its marine factors faded when Chinese immigrants had lived together with the Kinh people in Pho Hien (in the north of Vietnam) for more than four centuries. Applying the Acculturation theory, this paper aims to analyze the migration background of the Chinese and their integration into Kinh culture in Pho Hien. It can be said that historical, economic and social context, as well as native government policies have highly affected the manner and the rate of this belief's acculturation. Furthermore, the article explains the reasons for the fading of marine cultural traits and their replacement by the Kinh people's cultural factors in this belief.